James 2:19

James refuted the argument of the objector stated in James 2:18. Genuine faith does not always result in good works. The demons believe that what God has revealed about Himself is true. The Shema (Deuteronomy 6:4) was and is the pious Jew’s daily confession of his faith. Nevertheless the demons continue practicing evil works. They understand what their behavior will bring upon them, but rather than turning from their evil ways they only shudder as they anticipate their inevitable judgment. I think James selected the demons as an illustration because they are the most extreme and clear example of beings whose belief is correct but whose behavior is not. He did not select them because they are lost, which they are. Throughout this book James was speaking to genuine Christians (cf. James 2:14-15; James 2:21; James 2:23; James 2:25, et al.). Just like the demons Christians can persist in rebelling against God’s will even though they know they will stand before the judgment seat of Christ someday (2 Corinthians 5:10).

Some people have concluded that James’ reason for using the demons as an illustration was to show that intellectual assent to the truth is not enough. To experience regeneration a person must not only accept the gospel message as true but also rely on the Savior to save him. Whereas it is true that intellectual assent to the facts of the gospel is not adequate for regeneration, that does not appear to be the point James was making in this illustration. His point seems to be that good works do not always result from correct belief (cf. James 1:26-27; James 4:17). They did in Abraham’s case (James 2:21-22), but not in the case of the demons. Further evidence that this is the correct conclusion is that what James said the demons believe is not the gospel message. James was not talking about what is necessary to become a Christian.

". . . this verse which is often quoted to show that some creatures can believe but not be saved is irrelevant to the issue of salvation, for it says only that demons are monotheists." [Note: Charles C. Ryrie, So Great Salvation, p. 122.]

Some scholars believe that the objector is speaking in James 2:19 as well as in James 2:18. [Note: E.g., Mayor, p. 101; and Zane C. Hodges, "Light on James Two from Textual Criticism," Bibliotheca Sacra 120:480 (October-December 1963):343-47.] Some of them base this conclusion on the fact that the Greek word choris (translated "without") is ek (translated "by") in some ancient Greek manuscripts. Most Greek scholars believe choris is the proper word and that James is speaking in James 2:19. [Note: See Martin, p. 89.] I agree with them on this point.